Sentences with phrase «for much contemporary»

Hannah Hoch, Richard Huelsenbeck, John Heartfield, and others pioneered the technique of photomontage, using preexisting photographs, often drawn from mass - media sources, to create composite images that sharply critiqued German society and culture in the aftermath of World War I. Drawing on the foundations of Dada, neo-avant-garde artists of the 1950s like Robert Rauschenberg and Jasper Johns created assemblages that brought collage techniques into three dimensions — laying the groundwork for much contemporary sculpture — as well as works on paper that incorporated found elements drawn from the mass media and everyday life.

Thus From Minimalism into Algorithm, while adumbrating a compelling expansion of Minimalism as a historical launch point for much contemporary work, falters with its second key term, at times illuminating and at other times mystifying the relevance of the algorithm to contemporary artistic practice and discourse.

In the 1950s neo-avant-garde artists like Robert Rauschenberg and Jasper Johns created assemblages that brought collage techniques into three dimensions — laying the groundwork for much contemporary sculpture — as well as works on paper that incorporated found elements drawn from the mass media and everyday life.

Whitehead's views are a source for much contemporary theological discussion.

Not exact matches

The Audain family has donated in excess of $ 100 million through the Audain Foundation, including significant contributions to the University of Victoria, Presentation House Gallery's new building fund, Simon Fraser University's School for the Contemporary Arts, various arts - related endeavours at the University of British Columbia, the National Gallery of Canada, the Gordon Smith Gallery of Canadian Art, the Emily Carr University of Art + Design's new building fund, the Vancouver Art Gallery, and much more.

The narcissism epidemic is the common denominator underneath many contemporary trends — from grade inflation, to the crass and aggressive tone of so much entertainment, to birthday gifts for high school girls that stupefy the imagination.

I'm not necessarily much good at it: RALPHISM, for example, has only caught on among our bloggers and threaders, despite it clearly BEING — both VERTICALLY and HORIZONTALLY on the transcendence - meter — a fundamental alternative in contemporary thought.

Our own historic errors have much responsibility for the errors of contemporary academic disciplines and humanistic culture generally.

The development of a new philosophy of science which radically questions the earlier mechanical - materialistic world - view within which classical modern science worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.

But for the most part the actual content of those repeated lines are not bad theology — much of contemporary «praise music» is in fact a revival of psalmody.

I've wondered if it has to do with the fact that I don't like the style of music; I don't really care much for adult - contemporary music, which is what most worship is.

As much as this ethic is needed, as much as we are all indebted to the new clarifications which have come from the contemporary ethics of virtue and character, and as much as we must never lose its accomplishments, the new practical theologies must strive for something more rigorous.

Although it has become part of the conventional wisdom in much of contemporary anti-colonialist literature, both Eastern and Western, it is an oversimplification to dismiss the missions as nothing more than a cloak for white imperialism.

Although he claims that Jesus is still relevant to us today, Cox devotes much of his book to convincing readers that Jesus» teachings were fully true only for his contemporaries.

Obama is a progressive Christian who blends the emotional fire of the African - American church, the ecumenical outlook of contemporary Protestantism, and the activism of the Social Gospel, a late 19th - century movement whose leaders faulted American churches for focusing too much on personal salvation while ignoring the conditions that led to pervasive poverty.

And if anyone is afraid that he is in for some kind of esoteric rigmarole, may I try to alleviate his fears by remarking that the lecturers are all children of the twentieth century as much as they are professing Christians, alive to the astounding advances of contemporary science and technology, alive also to the deep — seated moral and cultural skepticism which has developed side by side with an increasing moral passion and sensitivity.

For Altizer the contemporary and very much alive Devil is Dualistic Transcendence.

The intense debate in the United States since September 11 about the meaning, history, and contemporary applicability of just war theory» much of it conducted in the pages of First Things» has been instructive and for the most part at a high level of conceptual and ethical sophistication.

Much of traditional and contemporary Christian proclamation, apologetics and worship assumes an innate «suspicion» within people that for the world to be the way it is there must be a greater power behind it - note, for example, Paul's statement to the Romans: «There is no excuse at all for not honouring God, for God's invisible qualities are made visible in the things God has made».

A general review of the endnotes from Gunter's paper reveals a fair number of sources who will corroborate the claim that Bergson's scientific views are nor only not outdated, but go very» much to the heart of current scientific methods and insights, but particularly, see A. C. Papanicolaou and Pete A. N. Gunter, eds., Bergson in Modern Thought Towards a Unified Science (New York: Harwood Academic Publishers, 1987), and for important background on how Bergson came to be seen as dated when he was not, see also, Milic Capek, Bergson and Modern Physics, (cited above) and The Philosophical Impact of Contemporary Physics (Princeton, NJ: Van Nostrand, 1961), and the volume edited by Gunter, Bergson and the Evolution of Physics (cited above).

Unfortunately, many contemporary advocates of family planning programs for the Third World — be they decision - makers in local capitals or enthusiasts from Western countries — have been looking for much more than this.

In contemporary society, we have much to work for together.

In much of his earliest work on the nature of God, Hartshorne wrote for and to contemporary humanists without giving much attention to Christian faith.

I believe that the contemporary student generation's concern for freedom in higher education and their recognition of the slavishness of much of what goes by the name of liberal studies points toward the need to restore the lost element of leisure in the life of learning and to renew the conviction that understanding contains its own rewards.

Likewise, the Presbyterian Church (USA)'s changes to its policy took place over a much longer time than Azumah names, involved persons holding many positions left undescribed, and came about not because the denomination chose to ignore the Scriptures but because over time, many of us became convinced that there are theologically and historically faithful ways of reading the Scriptures that find space for contemporary understandings of homosexuality.

I suspect we will see its splintering in five different directions, only one of which genuinely responds to the human drive for ultimacy and thus has much potential for influencing contemporary culture.

In seeking to give a reason for the Christian hope for man I have dealt critically with the work of several contemporary theologians from each of whom I have learned much.

But worse yet, not only does it distort the historical record, this criticism of Greek civilization also hides within itself a bad «faith resentment against the contemporary West, very much including its reverence for the critical intellect:

In his «friendly criticism,» which we enjoy, Ed regrets that we've given so much room to contemporary philosophers of religion, for example Richard Swinburne and Alvin Plantinga, who argue for «theistic personalism.»

Unusual for contemporary theologians, he is much influenced by the eighteenth - century Jonathan Edwards, and some readers will discern a strong affinity with Hans Urs von Balthasar.

But this should not prevent us from adopting the approach of one of the companions of St Ignatius, and a contemporary of More, Blessed Peter Favre, «Whoever desires to become useful to the heretics of this age must be solicitous to bear them much charity and to love them truly, excluding from his mind all thoughts which tend to cool his esteem for them.

Building on Northrup Frye's analysis of language, Trotter proceeds to sketch how much contemporary language has lost the dimension of imagination, leaving us impoverished and yearning for something more satisfying.

Indeed, one of the failures in much contemporary explanation of human life — as, for example, by some of our modern secular sociologists — is precisely at this point.

So much that is wrong with contemporary Western society — radical individualism, consumerism, the glorification of choice for its own sake — represents the debased enactment of originally rich religious images and philosophical ideas.

A comparable situation has occurred in Ireland since the 1990's, and the Church in Poland generally for reasons particular to contemporary Polish history has experienced much of the same over the past few years.

Be that as it may, for the people of our age, likewise seeking Truth amidst the shallowness and relativism of the day, these solid and substantial meditations on the dogmas and doctrines of our Catholic Faith may well come as a refreshing change amidst so much that passes for «spirituality» in the contemporary Church.

Such cosmologies are almost always «vitalistic» in the sense of requiring auxiliary and somewhat ad hoc hypotheses to account for the apparent violation of the law of entropy in the impetus toward greater complexity manifested in the evolutionary process.6 Evolutionary cosmologies thus perpetuate a much older tradition of Romantic Naturphilosophie far more than providing a fully contemporary philosophy of science or some sort of «scientifically - verified» philosophy.7

The practice of keeping Sabbath bears much wisdom for people seeking ways through the crises of these times and the stresses of contemporary life.

The lack of the authenticating thread for genuine natural law - the nonnegotiable insistence that there are some universally valid precepts derivable by nature and unable not to be known (however much we are tempted to overlook them or pretend we do not know them)» is most clearly evident in the sections of each chapter where Porter sketches what contemporary moral theology can discover from her medieval labors.

This claim is frequently presented, whether implicitly or explicitly, as a correlative to the idea that Christianity often as personified by Jesus or less frequently by Paul - was «goad» for women, paid them particular attention, or at least offered them opportunities not otherwise available, to caricature, the ideal of «the Feminist Jesus».60 In an admirable and scholarly article Leonard Swidler has marshaled historical evidences to show convincingly that Jesus was a Feminist.61 The politics of such a view is self - evident, for much study of the subject has developed within a context where women were struggling to establish a proper role for themselves within the contemporary church; to this end they have sought an egalitarian past to act as model for present polity.62

When I see so much war and humankind's hatred for humankind I think wow — how can this ever stop, thinking of both contemporary life and human history.

Contemporary meanings have for both the preacher and his listeners more importance today than ever before because man's contemporary search for meaning confronts so much new data that has never been properly related to the traditional sourcesContemporary meanings have for both the preacher and his listeners more importance today than ever before because man's contemporary search for meaning confronts so much new data that has never been properly related to the traditional sourcescontemporary search for meaning confronts so much new data that has never been properly related to the traditional sources of meaning.

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theology.

The doctrine of the Trinity keeps us from settling for a God who is too small or, as in much contemporary spirituality so big or vague that God becomes what a friend once dubbed «the Sacred Blur.»

As Pearce notes about much contemporary work on Shakespeare: «For the proponents of «queer theory» he becomes conveniently homosexual; for secular fundamentalists he is a proto - secularist, ahead of his time; for «post-Christian» agnostics he becomes a prophet of modernity.&raqFor the proponents of «queer theory» he becomes conveniently homosexual; for secular fundamentalists he is a proto - secularist, ahead of his time; for «post-Christian» agnostics he becomes a prophet of modernity.&raqfor secular fundamentalists he is a proto - secularist, ahead of his time; for «post-Christian» agnostics he becomes a prophet of modernity.&raqfor «post-Christian» agnostics he becomes a prophet of modernity.»

Furthermore, this week's New Yorker features a characteristically excellent piece by our best living literary critic, James Wood, much of which is taken up by an in - depth and very sympathetic engagement with the work of the aforementioned Professor Taylor, whose work is a sine qua non for anyone hoping to understand the place of religion in our contemporary context.

We have to review carefully the biblical faith about human needs for much in the contemporary search for a new Christian style of life and much of the estrangement between Christian faith and secular man lies just here.

Among contemporary theologians, John B. Cobb, Jr., Professor Emeritus at the School of Theology at Claremont and the founding director of the Center for Process Studies, has contemplated the place of nature in theology as much as any other major thinker.

There are few theological schools where these groups do not compete for the students» interest and time, where some members of the former group do not feel that the scholarliness of theological study is being impaired by the attention claimed for field work and counseling, where teachers of preaching, church administration and pastoral care and directors of field work do not regard much of the theological work as somewhat beside the point in the education of a minister for the contemporary Church.

As for the former, South Africa pretty much nailed it, pairing legendary trumpeter Hugh Masekela with a number of more contemporary compatriots, then flinging in a curve ball in the shape of noted South African soccer fan R Kelly.